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PRINCETON,     N.    J. 

DlVlStOI!  ...'.  -^Sy-    -^  "^^  1^ 

Section ^  -^yC^     J     I 

Number 


f  y  f        ■'      /' 


FOUR    PROP^,SITI0NS        ^    t,   UCC^I^ .z^ 

\ 
SUSTAINED  AGAINST  THE  CLAIMS 


OF    THE 


AMERICAN  HOME  MISSIONARY  SOCIETY. 


r 

BY   J.  li.  WILSON. 


He  that  doeih  truth  cometk  to  the  light. — John  iii.  21. 


CINCINNATI: 

rVBLISHED    FOR    THE   ATTnOR. 

Koblnson  4"  Fairlank — Printers. 

1831. 


FOUR  PROPOSITIONS,  &c. 


The  Presbyterian  Church,  in  the  United  States  of  America,  under 
the  care  of  the  General  Assembly,  has  been,  for  several  years,  much 
disquieted,  by  the  claims  and  importunities  of  a  voluntary  association 
called  "  The  American  Home  Missionary  Society." 

This  Association  has  no  visible  connection  with  any  branch  of  the 
Church  of  Jesus  Christ,  being  amenable  to  no  ecclesiastical  Body, 
Had  this  society  attended  to  its  own  affairs  and  left  the  concerns  of 
others  uninterrupted,  like  many  other  associations,of  similar  organi- 
zation, she  might  have  enjoyed  the  patronage  of  the  friends  of  Zion, 
untill  an  auxiliary  connection  with  some  wholesome  branch,  might 
have  secured  the  enjoyment  of  a  productive  union  with  the  Truk 
VixE.  But  when,  without  affording  any  security  for  orthodoxy  or 
piety,  in  her  members  or  officers,  she  claims  the  patronage  of  the 
Presbyterian  Church,  interferes  with  her  plans,  distracts  her  counsels, 
divides  her  members,  draws  off  her  resources  and  weakens  her  strength, 
by  enticing  Churches,  Presbyteries,  and  Synods,  from  their  constitu- 
tional obligations  and  plighted  faith;  it  becomes  as  clear  as  the  mid- 
day sun,  that  if  there  be  any  thing  in  the  doctrines,  discipline  and 
Missionary  operations  of  the  Presbyterian  Church  worth  preserving, 
the  claims  and  importunities  of  the  A.  H.  M.  Society  must  be  firmly 
and  boldly  resisted.  Standing  in  my  own  place,  under  a  deep  sense 
of  duty,  I  shall  attempt,  in  opposition  to  the  pretensions  of  this  Society, 
to  sustain  the  following  propositions: — 

I.  The  Lord  Jesus  Christ  has  committed  the  management  of  Chris- 
tian Missions  to  his  Church. 

II.  The  Presbyterian  Church,  being  one  great  family  of  the  Church 
of  Jesus  Christ,  is,  by  her  form  of  government,  organized  into  a  chris- 
tian  Missionary  Society. 

III.  The  American  Home  Missionary  Society  is  not  an  ecclesiasti- 
cal but  a  civil  Institution. 

IV.  By  interference  and  importunity  she  disturbs  the  peace  and 
injures  the  prosperity  of  the  Presbyterian  Church. 

The  support  of  these  propositions  will,  I  trust,  secure  attention  to  a 
few  remarks,  with  which  I  shall  close  this  essay. 


(4) 

1st.  The  management  of  Christian  Missions  is  committed  by  the 
Lord  Jesus  Christ  to  his  church. 

That  our  Saviour  has  erected,  in  this  world,  a  visible  kingdom, 
called  The  Church  of  God,  which  consists  of  all,  in  every  nation, 
who  profess  and  practice  his  holy  religion  j  and  that  this  extended 
society,  by  the  will  of  God,  is  divided  into  many  particular  Churches, 
are  truths,  which  no  intelligent  christian  can  dispute. 

That  the  Presbyterian  Church,  under  the  care  of  the  General  As- 
sembly, forms  one  great  family  of  the  kingdom  of  Jesus  Christ,  on 
earth,  and  that  her  systemof  doctrine,  form  of  worship  and  ecclesias- 
tical government  are  agreeable  to  the  Holy  Scriptures,  no  sound  Pres- 
byterian will  deny. 

As  the  kingdom  of  Christ  is  not  of  this  world,  so  none  of  the  great 
or  small  families  of  which  the  kingdom  is  composed  can  be  of  this 
world.  Every  one  has  professedly  come  out  from  the  world  and 
associated  together  for  godly  living,  not  according  to  the  principles  of 
worldly  policy,  but  agreeably  to  some  ecclesiastical  form  of  govern- 
ment. To  whom  has  Christ  committed  his  truth?  With  whom  has 
he  left  his  ordinances?  For  what  society  did  he  give  Apostles  and 
Prophets;  Evangelists  and  Pastors;  Teachers,  helps  and  governments? 
Only  one  answer  can  be  given  to  these  questions.     The  Church. 

After  establishing  his  kingdom  and  taking  his  station  on  his  holy 
hill  of  Zion,  there  to  reign,  "till  the  kingdom  and  the  greatness  of  the 
kingdom  under  the  whole  heaven,  shall  be  given  to  the  saints  of  the 
most  high  God,"  to  whom  did  he  commit  the  work  and  warfare  which 
were  to  subvert  the  empire  of  darkness?  To  the  world  or  to  the 
church?  Were  there  any  on  earth  who  loved  his  cause,  who  honoured 
his  name,  and  were  willing  to  labour  for  the  destruction  of  Satan''s 
kingdom,  but  his  own  people?  Are  they  not  the  salt  of  the  earth — 
the  iijglit  of  the  world?  And  in  speaking  of  the  conversion  of  men, 
does  not  the  Apostle  ask,  "  How  can  they  hear  without  a  preacher, 
and  how  can  they  preach  except  they  be  sent?"  Now,  admitting  and 
thankfully  owning  the  supreme  influence  of  the  Lord  of  the  harvest 
in  sending  labourers,  yet  I  must  ask  by  what  society  are  they  to  be 
sent?  By  the  church  or  by  the  world?  To  whom  did  Christ  say, 
*'Go  ye — disciple  all  nations"?  He  said  this  to  the  Church,  not  to 
the  world.  And  thus  his  people  can  say,  "  We  know  that  we  are  of 
God,  and  the  whole  world  lieth  in  wickedness."  But  to  argue  a  sub- 
ject so  plain  is  like  burning  a  taper  to  assist  the  light  of  a  sunbeam. 


(5  ) 

Can  any  intelligent  Christian  deny  that  Christian  Missions  ought  to 
be  conducted  by  the  christian  Church?  Not  one.  I  therefore  pro- 
ceed to  shew, 

2d.  That  the  Presbyterian  Church  is,  by  her  form  of  government, 
organized  into  a  Christian  Missionary  Society. 

The  Presbyterian  Church  never  assumed  to  be  the  "Church  uni- 
versal." She  only  claims  a  place  as  one  family  in  the  visible  king- 
dom of  Jesus  Christ,  and  claiming  this  place  holds  out  the  hand  of 
fellowship  to  other  families  of  the  same  kingdom.  All  real  Presby- 
terians are  unanimously  of  opinion — that  God  alone  is  Lord  of  the 
conscience,  and  hath  left  it  free  from  the  doctrines  and  commandments 
of  men — they  consider  the  rights  of  private  judgment  in  matters  of 
religion  as  universal  and  unalienable — they  declare  explicitly  the 
terms  of  admission  to  their  communion — the  qualifications  of  their 
ministers  and  elders  and  the  whole  system  of  their  internal  govern- 
ment. If  in  any  of  these  things  they  err,  they  do  not  thereby  infringe 
the  rights  of  others,  but  only  tnake  a  bad  use  of  their  own  liberty.  No 
one  is  compelled  to  become  a  Presbyterian;  but  when  he  voluntarily 
unites  with  this  church,  he,  undoubtedly,  professes  a  preference  for 
her  creed  and  submission  to  her  discipline.  Presbyterians  endeavour 
to  occupy  a  middle,  and,  as  they  think,  scriptural  ground,  between 
ecclesiastical  domination  and  church  democracy.  The  government 
is  in  the  people.  The  people  rule  by  representatives  of  their  own 
choice.  No  Elder  can  rule  in  a  church  unless  he  be  chosen  by  the 
people.  No  Minister  can  be  settled  ovor  a  church  without  being 
elected  by  the  people.  The  radical  principle  of  Presbyterian  church 
government  is  that  a  majority  shall  govern.  Yet,  as  all  cannot  meet 
in  one  place  to  deliberate  and  vote,  the  government  is  administered 
by  representatives.  In  every  representative  government  there  is  a 
voluntary  transfer  of  power;  and  when  any  power  is  by  compact 
surrendei'cd,  it  is  of  course  no  longer  retained.  Nor  can  a  surrendered 
power  be  again  lawfully  resumed  without  the  consent  of  those  to 
whom  it  is  transferred.  Thus  the  General  Assembly  is  the  highest 
judicatory  in  the  Presbyterian  Church.  This  body  is  composed, 
according  to  the  form  of  government,  of  an  equal  proportion  of  Minis- 
ters and  Ruling  Elders,  commissioned  by  the  Presbyteries  according 
to  a  specified  ratio  or  rule  of  proportion.  Among  other  things  it  is 
declared  that  the  General  Assembly  is  to  be  considered  the  collected 

wisdom  and  united  voice  of  the  whole  church — that  this  body  shall 

1* 


(6) 

constitute  the  bond  of  union  among  all  the  churches — and 'to  this 
body  is  delegated  the  power  of  sending  Missions  to  any  part,  to  plant 
churches  or  supply  vacancies.  A  Presbytery,  unable  to  supply  the 
vacancies  in  its  own  bounds,  can  ask  help  of  another  Presbytery  or  of 
a  Synod  or  of  the  General  Assembly — but  by  compact,  the  General 
Assembly  alone  have  the  power  to  send  Missions  to  any  PxVKt  to 
plant  churches  or  supply  vacancies.  To  say  that  this  power  is  dele- 
gated by  the  whole  church,  and  then  to  say  that  the  several  churches 
are  not  pledged  to  sustain  the  Assembly  in  the  due  exercise  of  it  is  to 
utter  an  absurdity  at  the  hazard  of  reputation. 

An  attempt  has  been  made  to  call  in  question  or  rather  explain 
away  this  part  of  our  form  of  government.  And  no  wonder,  for  it 
stands  in  the  way  of  the  A.  H.  M.  Society;  and  is  an  insuperable 
barrier  to  Presbyterians  who  are  desirous  of  becoming  her  auxiliaries, 
and  yet  see  and  feel  their  obligations  to  aid,  in  preference,  the  Gene- 
ral Assembly's  Board  of  Missions. 

When,  however,  the  import  of  a  clauHin  any  form  of  government  ' 
is  rendered  dubious  by  the  skill  of  artful  disputants,  the  true  meaning 
can  be  knowai  by  a  reference  to  the  uniform  practice  of  those  who,  at 
fust  framed  the  article,  and  then  acted  upon  it.  At  the  first  meeting 
of  the  General  Assembly,  two  Synods  asked,  and  obtained  leave,  to 
conduct  Missionary  operations  in  their  own  bounds,  which  was  granted 
with  this  restriction — They  were  not  to  interfere  with  the  Assembly's 
Missions.  In  process  of  time  two  other  Synods  obtained  from  the 
Assembly  a  similar  license,  with  the  condition  that  they  should  make, 
to  them,  their  annual  reports.  Afterwards,  at  least  three  of  those 
Synods  resigned  to  the  Assembly  the  business  of  conducting  Missions, 
and  the  other  passed  an  order  for  her  Presbyteries  to  organize  the 
churches  on  the  plan  of  the  Assembly's  Board  of  Missions.  There 
was  one  case,  in  Avhich  a  Presbytery  requested  permission  to  conduct 
Missions.  This  request  was  not  granted,  and  they  were  referred  to 
the  Assembly's  plan  of  organization.  The  uniform  understanding 
and  practice  of  the  cluirch  for  forty  years,  has  settled  beyond  contro- 
versy, the  meaning  of  that  clause  of  the  constitution  now  under  con- 
sideration. But  it  has  been  recently  discovered,  that  the  General 
Assembly  has  no  existence  except  for  two  or  three  weeks  in  each 
year,  while  the  members  are  holding  their  sessions!  And  as  exist- 
ence is  lost  there  can  be  no  power  of  conducting  Missions!  This  indeed 
is  a  wonderful  discovery!! 


(7  ) 

The  Commissioners  exist,  their  Committees  exist,  the  Clerks  exist^ 
the  Board  of  Missions  exists,  the  Trustees  of  the  Assembly,  an  incoi^ 
poratod  body,  with  all  the  oflicers  needed  for  the  transaction  of 
business — and  all  the  power  necessary  for  receiving,  holding,  and 
managing  the  permanent  and  contingent  funds  of  Assembly,  for  Mis- 
sionary, theological  and  other  purposes,  can  exist,  and  that  too  with 
perpetual  succession;  and  overall  these  a  Moderator  exists,  who  has 
constitutional  power,  on  any  extraordinary  emergency,  by  his  circular, 
to  convene  the  Judicatoiy ;  and  holds  his  office  till  another  Moderator 
is  chosen,  and  then  after  reading  the  rules  of  the  vVssembly  to  his  sue. 
cesser,  says,  "I  resign  my  place  andoflice;"  and  yet,  strange,  pas- 
sing strange,  the  Assembly  does  not  exist!!!  A  stated  and  a  perma- 
nent Clerk,  Standing  Committees,  a  Board  of  Missions,  an  incorporated 
Board  of  Trustees,  into  whose  hands  funds  can  be  placed,  by  donation 
bequest,  or  otherwise,  any  day  in  the  year,  for  the  use  of  the  General 
Assembly,  all  acting  for  a  non-entity  ! I  Holding  the  claim  of  this 
non-entity,  till  his  successor  is  duly  elected,  and  then  formally  resign- 
ing his  place  and  office!!!  But  be  it  remembered,  that  such  a  farce 
as  this  was  never  exhibited  by  sound  Presbyterianism.  The  theatre 
on  which  this  novel  exhibition  has  been  made,  is  the  wandering  fancy 
of  the  Corresponding  Secretary  of  the  A.  H.  M.  Society.  To  talk  of 
the  General  Assembly  being  "the  collected  wisdom  and  united  voice 
of  the  whole  Church" — to  call  this  body  of  Commissioners,  "the 
bond  of  union  among  all  our  Churches" — to  say  in  the  Form  of  Gov 
ernment  that  the  General  Assembly  has  power  "to  decide  controver- 
sies respecting  doctrine  and  discipline — to  bear  testimony  against 
error — to  superintend  the  concerns  of  the  w  hole  church — to  corres- 
pond with  foreign  churches — suppress  schisms — and  conduct  Missions 
IN  ANY  PART — to  plant  churclics  and  supply  vacancies — and  5-et  to 
deny  the  existence  of  this  body,  for  at  least  forty-nine  weeks  in  every 
year,  is  a  vagary  truly  worthy  the  talents  and  skill  of  the  man  who 
stands  foremost  in  the  ranks  of  Independent  Presbyterianism. 

If,  however,  it  I'e  not  true,  that  the  Presbyterian  Church  is,  by  her 
form  of' government  a  Missionary  Society,  then  it  follows  that  she  is 
not  a  christian  church,  and  no  one  is  safe  in  her  communion.  I  have 
shewn  that  Christ  has  committed  the  management  of  christian  Missions 
to  his  church  and  not  to  the  world.  Any  Society  that  assumes  the 
Christian  name  and  yet  has  no  organization  for  conducting  Christian 
Missions,  gives  her  profession  the  lie.    Prove  to  me  that  the  Presby- 


(8) 

Urian  Church  is  not  a  Christian  Missionary  Society,  and  unless  a 
reform  can  soon  be  effected  I  shall  leave  her  communion. 

1  have,  sometimes,  hesitated,  when  approaching  this  subject.  I 
have  urged  myself  to  think  favourably  of  men  who  oppose  my  views. 
I  have  wronged  my  own  feelings  for  the  sake  of  peace,  I  have  been 
fearful  of  giving  an  unhallowed  touch  to  the  ark  of  God.  But  when  I 
see  in  the  clear  light  of  heaven,  that  Jesus  Christ  has  committed  the 
cause  of  Christian  Missions  to  his  church  and  to  no  other  Society,  I 
know  I  am  in  the  path  of  duty,  when,  with  all  my  powers  I  oppose 
any  association  of  men  that  assumes  the  right  of  conducting  Missions 
merely  upon  the  platform  of  a  civil  constitution.  And  here  I  shall 
attempt  to  shew, 

3d.  That  the  American  Home  Missionary  Society  is  not  an  ecclesi- 
astical but  a  civil  Institution. 

Ecclesiastical  means  belonging  to  the  church — civil  signifies  be- 
longing to  any  person  in  the  commonwealth  or  body  politick. 

This  proposition  is  fully  proven  by  the  facts  disclosed  by  the  Con- 
stitution of  the  Society.  Any  person  with  one  cent  can  purchase 
membership.  With  thirty  dollars  can  purchase  membership  for  life. 
The  payment  of  one  hundred  dollars  constitutes  any  one  a  director 
for  life.  The  members,  all  of  whom  may  be  worldly  men,  elect  the 
officers  and  managers.  The  Constitution  affords  no  security  that  any 
one  of  the  officei's  or  any  member  of  the  Executive  Committee  shall 
belong  to  any  church. 

This  may  be  an  American  Association,  but  it  certainly,  so  far  as 
its  Constitution  goes,  is  very  unlike  that  Society  to  which  the  Lord 
Jesus  Christ  has  committed  the  management  of  Christian  Missions. 

The  Corresponding  Secretary  of  this  American  Home  has  published 
that  she  consists  of  twenty  thousand  members.  These  are  scattered 
over  vast  regions  of  country,  and  supposing  them  all  pious,  they  can- 
not attend  the  annual  meetings  in  New- York  and  give  their  votes  at 
the  elections.  Suppose  then,  that  as  many  of  the  twenty  thousand 
Infidels,  who  are  said  to  reside  in  that  city,  as  might  be  sufficient  to 
control  an  election,  should  purchase  membership  for  that  purpose — is 
there  any  thing  to  prevent  them  from  making  a  Board  of  their  own 
stamp,  and  taking  the  control  of  the  Society  into  their  own  hands? 
Do  you  say  there  is  no  danger?  I  say,  if  such  a  movement  be  practi- 
cable, there  is  danger.  The  bare  possibility  of  such  a  defeat  should 
teach  the  friends  of  the  American  Home  that  she  is  built  upon  the 


(9) 

sand.  Will  you  reply,  that  infidels  can  join  the  church  in  order  to 
effect  its  ruin?  Christ  has  said  that  the  gates  of  hell  shall  not  pre- 
vail against  it.  Can  infidels  with  the  same  facility  reach  the  As- 
sembly's Board  of  Missions?  To  change  this  Board,  they  must  not 
only  join  the  church  but  become  ordained  ministers  of  the  gospel, 
and  then  be  appointed  Commis-sioners  to  the  General  Assembly,  in 
such  numbers  as  to  make  a  mtijority.  llow  widely  different  is  all 
this  from  the  easy  method  of  purchasing  a  vote  at  a  popular  election 
by  the  payment  of  a  mere  trifle. 

But  we  are  frequently  reminded  that  the  Bible,  Tract,  and  Sabbath- 
School  Societies  are  voluntary  associations.  Yes,  these  institutions 
are  designedly  and  confessedly  of  a  civil  character.  They  are  great 
benevolent  societies  that  maVbe  carried  on  by  christians  in  connec- 
tion with  the  men  of  the  world,  and  as  long  as  they  are  well  managed, 
the  Church  of  Christ  may  avail  herself  of  their  auxiliary  operations 
for  the  spread  of  the  gospel.  But  they  are  not  essential  either  to  the 
existence  or  character  of  the  church.  She  has  existed  without  them. 
She  would  still  exist,  if  they  were  all  blotted  out  from  under  heaven. 
Not  so  with  Christian  Missions.  From  that  solemn  moment  when 
Jesus  said,  <''go  ye  into  all  the  world  and  preach  the  gospel  to  every 
creature,"  the  church  has  been  charged  with  the  business  of  sending 
abroad  the  messages  of  salvation  for  the  healing  of  the  nations.  It  is 
God's  appointed  method,  by  the  foolishness  of  preaching  to  save  them 
that  believe.  The  eunuch  had  the  scriptures,'  but  the  preaching  of 
Philip  was  the  means -of  his  conversion.  The  prayers  and  alms  of 
Cornelius  went  up  as  a  memorial  before  God,  but  Peter  must  go  and 
tell  him  words  by  which  he  and  his  house  might  be  saved.  Lydia 
worshipped  God,  but  her  heart  was  opened  under  the  preaching  of 
Paul .  How  can  men  "believe  on  him  of  whom  they  have  not  heard  ?" 
"And  how  can  they  hear  without  a  preacher?"  "And  how  can 
they  preacli  except  they  be  sent  ?"  Arc  they  to  be  sent  by  a  civil 
society  or  by  the  church?  I  confidently  answer  by  the  church,  or 
they  are  not  sent  accoiding  to  the  rules  of  Christ's  kingdom,  which 
is  not  of  this  world.  The  path  of  duty  is  plain,  the  way  of  error 
perplexing,  and  those  who  ramble  usually  interfere  with  the  peace 
and  injure  the  prosperity  of  others.     This  leads  me  to  observe, 

IV.  That  the  American  Home  Missionary  Society,  by  interference 
and  importunit}',  disturbs  the  peace  and  injures  the  prosperity  of  the 
Prcsbvteriau  Church. 


(  10) 

On  this  subject  I  need  ask  but  a  few  questions.  Who  disturbed  the 
peace  of  the  General  Assembly  in  1828,  when  an  overture  was  pre- 
sented for  re-organizing  the  Board  of  Missions?  Who  disturbed  the 
peace  of  the  Cincinnati  Presbytery,  when,  for  years,  the  brethren 
had  been  engaged,  without  an  instance  of  discord,  in  promoting  revi- 
vals of  religion?  Who  produced  the  evils  and  distress  depicted  in 
the  following  language?  "The  evils  of  the  seperate  operations"  [of 
the  two  Boards]  "in  this  country,  are  increasing  with  the  days,  weeks 
and  months  as  they  pass.  Churches  are  divided — sessions  are 
divided — and  ministers  are  taking  different  sides — there  is  much 
heart-burning — many  suspicions  and  severe  censures  felt  and  ex- 
pressed against  both  Boards."  These  are  extracts  from  a  letter 
addressed  to  the  Conmiittee  of  the  Cincinnati  Presbytery,  by  the  Rev. 
N.  H.  Hall,  Rev.  John  C.  Young,  and  Rev.  V.  S.  Hinkley,  and  dated 
at  Lexington,  Kentucky,  August  22,  1830.  To  each  of  the  above 
questions  I  answer  without  the  fear  of  a  reasonable  contradiction, 
that  the  interference  and  importunity  of  the  American  Home  Mis- 
sionary Society,  have  produced  those  disturbances,  divisions,  heart- 
burnings and  suspicions,  under  which  the  church  is  withering  and 
groaning. 

These  things  have  not  been  done  in  a  corner.  Many  an  eye  has 
wept — many  a  heart  has  bled—'and  I  have  no  doubt  but  the  operations 
SO  productive  of  mischief,  stand  recorded  in  that  book,  which,  in  the 
great  day,  will  disclose  the  motives  of  those  who  sow  the  seeds  of 
discord  and  kindle  the  coals  of  strife  among  brethren.  Disturb  the 
peace  of  any  society,  and  you  injure  her  prosperity.  But  you  injure 
her  still  more,  if  you  succeed  in  alienating  her  friends,  and  drawing 
off  her  resources.  The  A.  H.  M.  Society  boasts  of  having  drawn 
under  her  influence  many  churches,  together  with  whole  Presbyteries 
and  Synods.  In  justification  of  this,  it  is  said,  that  the  General  As- 
sembly have  left  the  churches  to  their  own  deliberate  and  unbiassed 
choice.  And  what  is  the  deliberate  and  unbiassed  choice  of  a  sound 
Presbyterian  church?  To  go  with  a  society  which  rests  upon  a  civil 
constitution,  and  assumes  an  independent  attitude,  or  stand  firm  and 
faithful  to  the  organization  of  the  Presbyterian  church,  and  con- 
tribute to  the  funds  of  her  Board  of  Missions. 

Proofs  in  support  of  the  proposition  I  am  now  sustaining,  are  mul- 
tiplied wherever  I  turn  my  eyes.  Families  are  divided.  Churches 
are  divided,  and  Ministers  who  once  laboured  together  as  true  yoke- 


( 11 ) 

fellows,  now  shun  each  other's  society.  This  American  Home  is  to 
Presbyterians,  what  Campbellism  is  to  the  Baptists.  And  he  who 
can  affirm  that  the  operations  of  this  Society  have  not  disturbed  the 
peace  and  injured  the  prosperity  of  the  Presbyterian  Church,  may  as 
easily  say  that  the  morning  was  never  spread  upon  the  mountains — 
that  the  sun  never  shone  at  noon. 

It  is  time  to  close  with  a  few  remarks. 

I.  The  origin,  organization  and  operations  of  the  A.  H.  M.  S.  prove 
clearly  to  me,  that  the  overthrow  of  Presbyterianism  as  it  now  exists, 
is  a  leading  object  with  those  who  understand  the  whole  scheme.  I 
do  not  intimate  that  they  design  at  present  to  change  the  name.  But 
who  cares  for  a  mere  name  ?  The  Cumberlands  have  the  name — the 
English  Presbyterians  have  the  name,  but  they  are  alike  destitute 
of  the  orthodoxy  and  order  of  real  Presbyterians.  Take  away  the 
form  of  sound  words,  and  destroy  the  missionary  character  of  the 
Presbyterian  Church,  and  she  is  not  worth  a  rush.  A  combination 
of  facts  have  constrained  me  to  express  my  opinions  frankly  and 
freely  on  this  subject;  but  I  desire  it  may  be  distinctly  understood, 
that  I  impute  no  improper  motives  to  any  man  who  really  holds  and 
teaches  the  doctrines  and  loves  the  order  of  the  Presbyterian  Church, 
and  yet  may  have,  for  a  time,  become  connected  with  the  American 
Home.  But  with  the  feelings  and  heart  of  a  brother,  and  to  some  of 
them  a  father^  I  beg  them  pause,  I  beseech  them  to  consider,  I  pray 
them  to  open  their  eyes  upon  facts,  if  they  cannot  yield  to  opinions. 
The  A.  H.  M.  Society  was  planned  in  the  city  of  Boston  by  our  Con- 
gregational brethren — at  their  request  the  United  Domestick  Mis- 
sionary Society  in  the  city  of  New-York,  adopted  this  constitution 
and  became  the  American  Home.  I  believe  all  the  domestic  mis- 
sionary societies  in  New  England,  became  merged  in  or  auxiliary  to 
this  independent  institution.  This  was  perfectly  natural,  and  if  they 
had  gone  on  and  let  the  Presbyterian  Churches  remain  in  an  undis- 
turbed connection  with  their  own  Board  of  Missions,  I  should  have 
had  no  right  to  complain.  But  from  the  day  of  her  birth  to  the 
present  hour,  her  agents  have  been  insidiously  and  assiduously 
working  upon  the  Ministers  and  members  of  the  Presbyterian  Church. 
They  have  visited  the  land  in  its  length  and  breadth,  to  weaken  the 
hands  of  the  General  Assembly's  Board,  and  obtain  for  the  American 
Home  the  patronage  of  all  the  Churches.  Their  success  has  been 
wonderful.    They  have  drawn  off  whole  presbyteries  and  8ynodB| 


( 12 ) 

and  divided  and  distracted  the  rest.  So  far  as  my  name  and  inflt>? 
ence  could  operate,  they  have  had  the  ari,  for  a  time,  to  use  them  both 
to  promote  their  plans,  particularly  in  the  West. 

When  their  project  of  union  failed,  which  they  knew  could  not 
succeed  without  the  ruin  of  the  Presbyterian  Church,  a  plan  of  an 
Independent  Society  on  this  side  the  mountains  was  proposed.  In 
connection  with  these  things,  what  have  been  the  sentiments  ex- 
pressed by  Home-missionary-men?  "That  the  General  Assembly 
can  manage  no  missions  except  for  two  or  three  weeks  in  the  year:" — 
"  that  it  is  dangerous  for  the  Church  to  have  any  thing  to  do  with 
money  matters:" — "that  the  Board  of  Missions  passes  over  the 
heads  of  Presbyteries  and  Synods,  and  professes  responsibility  to  the 
General  Assembly  only,  while  the  Home  Board  is  the  servant  of 
all:" — "that  the  General  Assembly  makes  bad  appointments:" — 
"  that  there  is  an  ai'istocracy  in  the  General  Assembly  that  must 
come  down :" — "  that  the  Corresponding  Secretary  of  the  Assembly's 
Board,  is  a  bad  man,"  &lc.  &c.  To  prove  this  last  charge  we  have 
seen  about  twelve  columns  of  a  newspaper  closely  occupied.  It  has 
been  published  by  the  Corresponding  Secretary  of  the  Central  Com- 
mittee of  Agency,  located  in  Cincinnati,  that  many  of  .the  patrons  of 
the  A.  H.  M.  S.  "could  not  be  induced  to  contribute  to  a  Board  con- 
nected with  an  ecclesiastical  body,  as  the  Board  of  Missions  is  with 
the  General  Assembly."  Why  not?  Plainly,  they  are  Independents. 
The  Congregational  Churches  have  no  standard  of  doctrines.  Every 
man  pi-eaches  what  he  pleases,  from  Antinomianism  to  Universalism. 
Hence,  we  are  not  surprised  to  hear  warm  advocates  for  the  Ameri- 
can Home  advance  such  sentiments  as  these  "  Sin  must  have  had  a 
holy  origin — God,  as  the  first  cause  of  all  things,  must  have  been  its 
author." 

"  Disinterested  benevolence  leads  Christians  to  be  willing  to  be 
forever  miserable  for  the  glory  of  God." 

"Neither  a  holy  nor  a  depraved  nature  is  possible,  without  under- 
standing, conscience,  or  choice — they  go  astray  as  soon  as  they  are 
born — that  is,  in  early  life." 

"Substitution  is  unjust,  and  imputation  unscriptaral."  "Jesui§ 
Christ  died  as  much  for  one  man  as  another." 

But  we  are  both  surprised  and  grieved  when  we  hear  these 
preachers  call  themselves  Presbyterians.  Is  this  consistent  witi^ 
christian  candour?  Have  these  men  yet  to  learn  that  such  are  not 
the  doctrnes  of  the  Presbyterian  Church' 


(  13) 

F  have  often  been  asked  "can  it  be  possible  that  men  will  profess 
to  be  Presbyterians,  and  yet  aim  to  subvert  her  faith?"  I  have  always 
answered,  yes.  I  could  mention  many  painful  instances,  but  I  must 
spare  myself  and  the  reader  the  anguish  of  such  a  recital.  I  will, 
however,  here  subjoin  some  extracts  from  the  letter  of  a  respectable 
clergyman  in  Indiana,  to  the  Corresponding  Committee  of  the  Cin- 
cinnati Presbytery : 

"In  my  neighbourhood,  those  who  reject  the  atonement  and  penal 
sufferings  of  Christ,  .oppose  the  Assembly's  Board  and  support  the 
A.  H.  M,  Society.  In  some  instances,  they  have  endeavoured  to 
carry  away  our  congregations  to  Independency.  The  Church  where 
I  now  live  is  a  case  in  point.  Can  those  Presbyterians  be  awake  who 
are  aiding  this  work  of  schism?  A  voluntary  association,  amenable 
to  nobody,  and  yet  supported  by  Presbyterians  in  preference  to  their 
own  Board  of  Missions'.  Is  it  uncharitable  to  say  they  are  not  within 
constitutional  grounds?  If  the  American  Home  be  a  Presbyterian 
institution,  let  them  lay  down  their  independent  form,  and  become 
auxiliary  to  the  Assembly's  Board." 

That  there  are  many  excellent  men — sound  Presbyterians,  now 
under  the  influence  of  the  A.  H.  M.  S.  I  doubt  not — but  that  they 
will  long  continue  her  patrons,  withowt  a  radical  change  in  her  organ- 
ization, I  cannot  believe.  These  men  may  honestly  ask,  "  where  is 
the  danger,  if  Home  Missionaries  consent  to  be  ruled  by  our  Pres- 
byteries?" There,  my  brethren,  lies  the  rcr^/ danger.  They  quietly 
consent  to  be  under  the  control  of  the  Presbyteries  till  they  can  rule 
the  Presbyteries!  One  example  of  this  kind  I  have  already  wit- 
nessed. I  have  heard  of  others.  Let  the  same  thing  take  place 
throughout  our  land,  and  where  is  the  Presbyterian  Church.  What 
will  become  of  her  doctrines — her  orthodox  schools— her  discipline — 
her  testimony  against  the  heresies  of  those  men  who  care  not 
whether  the  sentiments  they  advance  fall  above  or  below,  within  or 
without  the  Confession  of  Faith?  Yes,  brethren,  there  lies  the 
danger.  Home-missionary-men  consent  to  he  ruled  only  till  they  can 
govern.     Axd  then  every  Judicatory,  every  Institution,  and 

ALL  THE  FUNDS  OF  niK  PresrvTERIAN  CiIURCII,  WILL  RE  COMPLETELY 
AND  ENTIRELY  UNDER  THE  CONTROL  OF  THE  A.  II.  M.  SoCIETY.       And 

if  her  career  be  not   arrested  by  the    ruthless  hand   of  Infidelit}'^, 

which,  at  every  annual  meeting,  might  grasp  the  whole  society;  as 

likely  as  not,  the  next  set  of  professors  in  the  Princeton  Theological 

1       g 


(  14  ) 

Seminary,  would  be  such  men  as  Doctors  Taylor,  Fitch,  Murdock, 
and  Emmons.  From  the  possibility  of  such  a  calamity,  may  God  of 
his  infinite  mercy  preserve  the  Presbyterian  Church. 

IT.  Those  who  resist  with  firmness  the  claims  of  the  American 
Home  are  called  unkind,  yea,  uncharitable.  Charity!  what  is 
charity?  No  word  seems  less  understood — none  more  grossly  mis- 
applied. With  errorists  and  schismaticks,  of  every  name,  it  is  a 
current  term.  With  them,  it  means,  alms-giving,  christian  forbear- 
ance, a  good  opinion  of  bad  men,  thinking  one  man's  belief  as  good 
as  another!  But  what  does  it  mean  in  the  Bible?  Love.  Charity 
manifests  itself  in  strong  and  well  directed  parental  affection.  "He 
that  spareth  the  rod  hciteth  his  son,  but  he  that  loveth  (hath  charity 
for)  him,  chasteneth  him  betimes."  Charity  manifests  itself  in 
neighbourly  kindness:  "Thou  shalt  not  hate  thy  neighbour  in  thy 
heart,  but  thou  shalt  in  any  wise  rebuke  him,  and  not  suffer  sin  upon 
him."  Charity  is  manifested  by  God's  correction.  "As  many  as  I 
love  J.  rebuke  and  chasten."  The  bright  and  pure  flame  of  charity 
glowed  in  the  bosom  of  Paul  when  he  withstood  Peter  to  the  face, 
because  he  was  to  be  blamed.  Charity  is  found  where  there  is 
respectful  and  affectionate  submission  to  censure.  "Let  the  righteous 
smite  me,  it  shall  be  a  kindness."  I  hope  the  bible  meaning  of  charity 
will  be  accepted,  at  least  so  far  as  to  lessen  the  cry  of  uncharitable- 
ness  against  those  who  from  a  principle  of  love  to  God  and  love  to- 
man, feel  themselves  bound  to  oppose  the  progress  of  error.  I  plead 
for  this,  only  where  lawful  means  are  used,  and  a  christian  spirit 
manifested.  There  may  be  great  zeal  where  there  is  no  charity. 
This  is  often  manifested  by  intermeddling  with  the  affairs  of  others, 
so  as  to  produce  "debates,  wrath,  strife,  heresies."  But  when  a 
deep  sense  of  the  evil  of  departing  from  the  faith,  and  the  danger  of 
corrupt  doctrine  infecting  the  whole  lump,  induces  any  to  stand  up 
for  what  they  believe  to  be  truth  and  order,  to  oppose  the  introduc- 
tion of  erroneous  teachers,  or  to  expel  those  who  have  crept  in 
unawares,  call  them  unreasonable  if  you  please,  and  point  out  their 
mistakes  if  you  can,  but  do  not  abuse  and  vilify  them  as  unchari- 
table. 

in.  Those   who  will  not  go  with  the  A.  H.  M.  S.   are  already 
pointed  at  as  enemies  to  revivals  of  religion. 

This  is  characteristic  of  innovation.     It  stands  recorded  in  a  very 
popular  work,  that  they  who  opposed  the  errors  and  disorders  of  the 


( 1&) 

Cumberland  Presbyterians,  were  enemies  to  revivals  of  religion. 
And  no  doubt  it  remains  in  the  traditions  of  the  New  Lights  of  the 
West,  that  those  who  pronounced  on  them  the  sentence  of  suspension 
as  well  as  those  who  wrote  and  preached  against  their  errors  and  ex- 
travagancies, were  enemies  to  revivals  of  religion.  And  now,  that 
perhaps,  it  may  answer  the  purposes  of  the  A.  H.  M.  S.  to  point  at 
those  who  stand  in  the  way  of  her  operations,  as  "enemies  to  revivals 
of  religion."  Tliis  may  ensnare  the  igaorant,  and  start  the  wavering 
into  a  course  of  wandering,  but  it  can  never  move  the  intelligent 
christian  from  the  path  of  duty. 

IV,  If  the  subject  was  not  too  serious,  I  should  be  not  a  little 
amused  wilh  the  dexterity  of  the  Home  Missionary-men,  in  their 
attempts  to  throw  all  the  blame  of  what  they  call  the  ''evils  of  sep- 
arate action,"  on  the  General  Assembly's  Board.  As  if,  for  example, 
I  have  a  plan  of  domestick  economy  with  which  I  am  much  pleased, 
but  A  B  and  C,  without  my  knowledge  or  consent,  voluntarily  agree 
to  interfere  with  it — they  draw  up  articles  of  association — profess  to 
have  the  same  object  in  view — artfully  draw  off  some  of  my  children 
— get  possession  of  my  funds — interfere  with  all  my  arrangements — 
propose  a  union  which  they  know  from  principle  I  am  bound  to  reject, 
and  then  turn  round  and  say,  "you  are  the  cause  of  all  this  disturb- 
ance. ^Ve  do  most  sincerely  regret  that  an  effort  for  union  has 
failed.  As  the  matter  now  stands,  we  have  no  alternative  but  to 
abandon  our  ol>jocf,  or  to  pursue  it  amidst  the  evils  of  separate  action. 
We  must  go  forward,  still  hoping  you  will  see  the  importance  of 
united  effort." 

This,  no  doubt,  is  thought  to  be  a  successful  method  of  casting  the 
blame  and  odium  of  existing  evils,  on  those  whose  peace  and  pros- 
perity they  have  so  much  injured.  But  what  must  be  the  reflections 
and  feelings  of  men,  in  a  dying  hour,  who  can  thus  increase  the 
anguish  of  a  Christian  Church,  bleeding  already  at  every  pore,  from 
wounds  inflicted  by  their  own  hands?  The  inconsistencies,  also,  to 
which  Home  JMissionary-men  are  driven,  would  be  amusing,  if  they 
were  not  so  dreadfully  distressing.  "The  evils  of  separate  action" 
were  urged  by  them,  as  a  strong  and  almost  irresistible  plea  for 
union,  at  least  in  the  West.  By  the  pastors  of  the  Presbyterian 
Churches  in  Lexington,  Kentucky,  calling  themselves,  officially,  the 
Moderators  of  their  respective  sessions — and  by  the  Rev.  Editor  of 
the  Western  Luminary,  it  was  certified  to  the  Committee  of  the  Cin- 


(16) 

cinnati  Presbytery,  fhat  among  "the  evils  of  separate  action"  were, 
divisions  of  churches,  divisions  of  sessions,  disaffection  among  min- 
isters, talk  of  dividing  the  Presbyterian  Church,  much  heart-burning, 
many  suspicions,  and  severe  censures  felt  and  expressed  against  both 
Boards.  Yet,  when  it  was  demonstrated,  that  these  and  other  evils 
were  produced  by  the  interference  of  the  A.  H.  M.  S.  with  the  affairs 
of  the  Presbyterian  Church,  the  pastor  of  the  First  Church  in  Lev 
ington,  was  induced  to  write  and  request  the  publication  of  a  letter  in 
which  he  denies  the  existence  of  those  evils  there,  and  affirms  that  the 
division  of  the  session  is  without  hostile  feelings — that  some  prefer 
one  society  and  some  another,  but  there  is  no  war — and  that  the 
spirit  of  union  in  the  very  organization  of  the  A.  H.  M.  S.  is  just 
suited  to  the  approaching  glorious  state  of  the  Church — the  intro- 
duction of  the  millennium — thus  contradicting  himself,  denying  the 
truth  of  what  his  reverend  brethren  had  certified  with  him  in  a  joint 
Jetter,  and  overturning  the  strong  argument  which  he  had  previously 
urged  in  favour  of  a  union  of  the  two  Boards.  I  have  no  language 
to  express  my  grief  Nor  would  I  stand  in  the  condition  of  those  who 
have  brought  into  the  Presbyterian  Church  these  distresses^  for  "all 
the  kingdoms  of  the  world  and  the  glory  of  them."  In  the  presence 
of  God,  I  feel  that  I  have  no  interest  in  error.  I  see  the  path  of  duty 
to  be  plain,  that  of  error  to  be  perplexing.  If  the  Presbyterian 
Church  stand  in  the  way  of  the  conversion  of  the  world — if  she  be 
one  of  those  evils  that  must  be  swept  away,  in  cleansing  the  sanc- 
tuary— if  her  doctrines  must  be  blotted  out  to  introduce  the  millen- 
Hium — then  I  shall  consider  that  man  my  best  friend  who  shall  con- 
vince me  of  these  things  and  permit  me  to  assist  in  overturning  an 
injurious  system;  but  until  I  am  fairly  and  fully  convinced,  I  cannot 
bear  the  thought  of  seeing  her  doctrines  swept  away  by  the  hands  of 
stratagem,  and  her  missionary  character  swallowed  up  by  a  heteroge- 
neous institution  founded  upon  a  civil  constitution.  May  the  Lord 
afford  the  friends  of  Zion  wisdom,  grace  and  strength,  to  resist  with 
meekness  and  firmness  the  claims  and  influence  of  this  unecclesias- 
tical  association. 

V.  I  o-reatly  rejoice  that  the  Presbyterian  church  has  neither  been 
last  nor  least  in  promoting  the  benevolent  operations  of  the  present 
day.  I  rejoice  that  she  has  not  meddled  with  the  affairs  of  others. 
When  she  has  opposed  vice  or  borne  testimony  against  dangerous 
errors,  she  has  been  frank,  open,  fearless. 


(17) 

Her  true  sons  never  assumed  the  name  or  professed  the  faith  of 
another  denomination,  in  order  to  propagate  their  own  tenets.  No 
worthy  institution  has  ever  asked  in  vain  for  Presbyterian  patronage. 
I  greatly  rejoice  that  by  her  form  of  government  she  is  a  Missionary 
Society — that  the  General  Assembly  has  power  to  send  Missionaries 
to  "rtu?/  place^''  known  to  be  destitute  of  the  means  of  grace.  But  I 
mourn,  yes,  my  "inmost  spirit  mourns" — that  she  has  given  up  her 
Foreign  Missions  into  the  hands  of  others.  Our  Methodist,  Baptist) 
Episcopalian,  Congregational  and  Moravian  friends,  are  all  engaged 
in  conducting  Foreign  Missions.  This  is  highly  commendable,  and  I 
wish  them  great  success  in  evangelizing  the  world.  But  what  are 
Presbyterians  doing?  They  arc  attending  the  monthly  concert  of 
prayer,  and  giving  thousands  of  dollars  annually,  for  the  support  of 
Foreign  Missions;  and  yet,  alas!  have  not  one  Missionary  station,  I 
believe,  in  heathen  la  nds !  If  God  were  to  judge  societies  in  a  coming 
world  as  individuals,  the  Presbyterian  church,  on  this  subject,  would 
be  speechless.  But  having  given  up  the  Foreign  Missions  in  1826, 
let  her  never,  no  ne -/^er,  yield  her  domestic  Missions  into  other  hands^ 
but  double  her  diligence  in  conveying  the  means  of  salvation  through 
the  length  and  breadth  of  the  whole  land.  Would  to  God  that  the 
Presbyterian  church,  with  her  170,000  communicants,  would  rise  as 
with  tlie  heart  of  one  man,  and  send  her  form  of  sound  words  and 
wholesome  discipline  to  every  kindred,  tribe  and  tongue,  under  the 
whole  heaven. 

VI.  If,  after  all  the  evils,  produced  in  the  Presbyterian  church,  by 
the  American  Home  Missionary  Society  her  friends  now  plead  for 
silence,  forbearance,  and  brotherly  kindness,  let  them  at  the  next  an- 
niversary, form  a  constitution  within  ecclesiastical  limits,  place  the 
Society  within  the  pale  and  under  the  control  of  some  branch  of  the 
church  of  Christ — and  then  conduct  their  business  without  interrupt- 
ing the  peace  and  prosperity  of  others,  and  all  will  be  well.  We  can 
then  pray  for  her  success,  and  if  she  needs  our  assistance  she  shall 
not  ask  it  in  vain.  Or,  if  it  be  true,  as  some  say,  that  the  A.  H.  M. 
Society  is  a  Presbyterian  institution — that  she  has  the  same  objects 
in  view  with  the  General  Assembly's  Board,  and  that  three  fourths  of 
her  funds  are  derived  from  Presbyterians,  let  her  independent  charac- 
ter be  laid  aside — let  her  become  auxiliary  to  the  Assembly's  Board, 
and  affurd  security  for  orthodoxy  and  order,  and  all  will  be  well. 


(  18  ) 

But  if  her  professedly  Presbyterian  advocates  will  consent  to  neither 
of  these  reasonable  proposals,  they  must  not  complain,  if  true  Presby- 
terians treat  them  as  schismaticks. 

VII.  I  am  sensible  there  is  nothing  that  I  can  say,  however  true  or 
laudable,  but  can  be  made  the  subject  of  animadversion.  In  addition 
to  many  other  things,  I  expect  to  hear  that  the  A.  H,  M.  Society  was 
planned  by  the  greatest  and  best  nen  in  New-England.  I  would  not, 
for  the  world,  call  in  question  ihe  motives  of  these  distinguished  men, 
without  the  most  satisfactory  eVdence.  That  Doctors  Porter,  Ed- 
wards, Taylor,  Woods,  and  othe's,  should  honestly  desire  to  spread 
New-England  theology,  (if  any  man  can  tell  what  it  is,)  through  the 
whole  earth,  is  pei-fectly  natural  and  to  be  expected.  If  they  made  no 
efforts  to  do  so,  considering  their  views  and  profession,  they  would  be 
chargeable  with  criminal  negligence.  But  that  men  will  profess  to  be 
Presbyterians,  in  order  to  do  the  same  thing,  is  quite  another  matter. 
But  I  shall  also  hear  that  Doctors  Alexander  and  Miller  wrote  in  favour 
of  the  organization  of  the  A.  H.  M.  Society — that  Doctor  Blythe  made 
and  Doctor  Richards  seconded  the  motion  for  the  adoption  of  the  con- 
stitution. Among  such  men  as  these  I  can  say  what  I  feel,  that  on 
many  subjects  I  ought  to  take  my  station  as  a  learner.  But  on  the 
subject  before  me,  I  clearly  see  that  it  only  requires  common  sense? 
common  piety  and  a  common  acquaintance  with  our  common  version 
of  the  Bible  to  believe  and  practice  agreeably  to  our  Confession  of 
Faith. 

That  the  distinguished  men  in  New-England  whose  talents  and 
motives  are  out  of  dispute  at  present,  exerted  an  influence  over  the  U. 
D.  M.  Society  in  New-York — that  the  circular  of  the  Executive  Com- 
mittee of  that  Society,  drew  together  a  large  number  of  the  friends  of 
Missions,  and  that  some  of  the  ablest  and  best  Presbyterians  in  the 
land,  without  scanning  the  design  or  foreseeing  the  results,  became 
prominent  in  the  organization  of  the  A.  H.  M.  Society,  are  facts 
which  can  all  be  told  without  impeaching  the  motives  of  any  man. 
But  that  Presbyterians  after  what  has  transpired,  should  still  continue 
their  patronage  to  that  Board  in  preference  to  their  own,  is  a  matter 
of  surprise  and  grief,  and  certainly  sufficient  to  place  any  man,  let  his 
talents  and  apparent  piety  be  what  they  may,  under  strong  suspicion 
of  unfaithfulness  to  that  branch  of  the  church  of  Christ,  of  which  he 
professes  himself  to  be  a  member.  After  much  deliberation,  I  have 
made  this  attempt,  feeble  and  illjudged  as  it  may  be  thought  by  some, 


(  19  ) 


to  restore  purity,  peace  and  order  to  the  Presbyterian  church.  I  am 
not  conscious  of  any  unsuitable  feeling  towards  any  of  my  brethren, 
I  shall  cheerfully  and  publicly  acknowledge  when  I  see  myself  in 
error.  If  the  doctrines  and  discipline  of  the  Presbyterian  church  are 
not  agreeable  to  the  Word  of  God,  I  know  they  must  come  to  nought. 
Believing,  as  1  firmly  do,  that  this  church  is  the  soundest  branch  of 
the  True  Vme,  on  earth,  my  destin  ps  must  be  connected  with  hers, 
unless  I  can  see  otherwise  than  I  i 
faith  and  practice  recommended  in 


)w  do,  and  if  I  perish,  with  the 
sr  standards — I  perish. 


^»=^^s?^- 


/ 


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